成唯識論述記 3.810

3.810

述曰：惡作、睡眠，定心必無，唯散心有。尋、伺二種多發身、語門，是麁動攝，如來身、語任運現行，恒時湛然，故無尋、伺。此尋、伺通無漏等不？下不定中自當解釋，然不說佛亦有尋伺。問：不放逸依他假，如來之智說相應。尋、伺依思或依惠，如來應亦有？答曰：不放逸等止於惡因，果俱得有，尋、伺唯因位，如來故說無。問：佛惡已除，有不放逸。佛雖果滿，應有尋、伺？答：此發身、語，又非任運，佛已果滿，故不須之。惡須深防，功德雖滿，須不放逸等。問：佛豈不發身、語等耶？許通無漏，於理無防，何故不許？不爾便違《十地》等說，下自當知。

The Commentary states: Regret and torpor definitely do not exist in a concentrated mind, but only in a scattered mind. Investigation and examination largely initiate bodily and verbal actions and are subsumed under coarse movement; the Tathāgata's body and speech operate spontaneously and are perpetually tranquil, so there is no investigation or examination. Do these investigation and examination extend to the anāsrava and so on? This will be explained below under the indeterminate [factors], but it is not said that the Buddha also has investigation and examination. Question: Non-negligence is nominal, dependent on others, yet is said to be associated with the wisdom of the Tathāgata. Investigation and examination depend on intention or on wisdom; should the Tathāgata not also have them? Answer: Non-negligence and so on halt evil causes, and can both be present in the fruition; investigation and examination belong only to the causal stage, so the Tathāgata is said to lack them. Question: The Buddha's evils are already eliminated, yet he has non-negligence. Although the Buddha's fruition is perfected, should he not have investigation and examination? Answer: These initiate body and speech, and moreover are not spontaneous; the Buddha has already perfected the fruition, so he has no need of them. Evils must be deeply guarded against; although virtues are perfected, there must be non-negligence and so on. Question: Does the Buddha not initiate body, speech, and so on? If it is granted that they extend to the anāsrava, there is logically no obstruction; why not accept this? Otherwise, it would contradict what is stated in the Daśabhūmika and so on, as will be known below.